Ver. 30.-Th.e chuk to the smieer. Probably these verses should be tranela.ted b)r imperatives. The prophet, profiting by his own experience and by that of his country- men, admonishes all to meekness and submission. In resistance is neither peace nor deliverance; in patient subjection and waiting is true wisdom, for such is the way to contentment and to final salvation. L SucH MEEKNESS I& CONTRARY TO NATURAL INCLINATION, AND IS INDI0ATIVE 01!' A CHASTENED SPIRIT. He who is smitten naturally smites again. But to act upon this principle is to perpetuate a state of war and strife. Revenge is indeed often honoured in the world, yet the world's records are records of the wretchedness which this habit pro- duces. On the other hand, the Christian principle, commended by our Lord in language which seems borrowed from this passage, is a principle of forgiveness and meek sub- mission, the prevalence of which does mnch to mitigate asperity and to check wanton injuries. II. SUCH MEEKNESS IS INCULCATED BY THE LORD JESUS BOTH BY PRECEPT AND EXAMPLE. He was reviled, yet he reviled not again. Aud in taking without resent- ment or complaint the unjust stripes and blows and many indignities he endured, our Saviour has given the world the most glorioue example of victory over self, of super- human meekness. III. SucH MEEKNESS 1B CONTRIBUTIVE TO THE HAPPINESS 01!' THOSE WHO EXHIBIT IT AND TO THE EDIJ'ICATI0N OF THOSE WHO WITNESS IT. The meek and lowlv in heart find rest unto their soul. And society is profited by every illustration of the power and beauty of self-gove=ent and self-control, of conciliation and patience.-T.
Vers. 31-33.-Divine benigniey. It required great faith on the part of Jeremiah aud hi.a-countrymen to think and to speak thus of God, It was easy for them to believe in the justice and in the power of God ; their own affliction witnes8ed to these attributes. But it was a triumph ot faith for those so afflicted to acknowledge the kindness and compassion of the supreme Ruler. L IT IS NOT IN0OMPATIBLE WITH GoD'B GOODNESS TO Al!'FT,IOT MEN, He "cauees grief." His providence appoints that human life should be largely a discipline of affliction, that human tra.U5gressions should be followed by chastisement. The Scrip- Oll, Ill, 1-66,] THE LAMENTATIONS OF JEREMIAH.
tures teach us that we me.y look all the stern and terrible facts of human life full in the fo.ce, and yet retain our confidence in the infinite kindness of the Divine Ruler. II. Goo OBSERVES A LIMIT IN AFFl,ICTINO HIS PEOPLE, His chastening is for a time. He will not always chide. He will not cast off for ever. For it is not implacable revenge, it is fatherly discipline, which accounts for human griefs. III. CoMPASSION AND MEROY ARE DISCERNIBLE BENEATH DIVINE CHASTENING. H is benignity which delivers the children of men from the waters, so that they are not overwhelmed; from the flames, so that they are not consumed. But it is benignity al,;o (anhough this is a hard lesson for the afflicted, and a hard lesson for the philosopher of this world) which appoints affliction and chastening. God does not allow our suffering~ willingly, i.e. from his heart, as delighting in them. It is not for his plea.sure, but for our profit, that we may be partakers of his holiness. And herein we see, not only the highest wisdom, but the purest love.-T.
Ver. 38.-The source of evil and of good. This passage may easily be misunderstood. Some have attributed moral evil as well as moral good to the great Ruler of the universe, and by making God the author of sin have introduced confusion into the moral realm. The presence of sin in the world is by the permission of the Most High ; but, whilst we cannot understand the reasons for this permission, we are not at liberty to represent him as sanctioning evil. The good and evil of this passage are natural, not moral. I. THERE IS HEBE AN ASSERTION OF UNIVERSAL AND PARTICULAR PROVIDENCE. The inequality of the human lot has ever been the theme ol meditation, inquiry, and study. It has been attributed to chance, to men themselves, to the operation of law. But the enlightened and religious mind recognizes the voice and the hand of the Most High ir, human society, even when the immediate causes of what takes place are apparent. Nothing is so vast as to be above, and nothing is so minute as to be beneath, Providenc~. The afflictions and sufferings of life, as well as its joys and prosperity, are all allowe,l a.nd all overruled for good to God's people. And all may become means of grace and blessing to such as receive them ma teachable and submissive spirit. Accordingly- II. THERE IS HERE AN IMPLICIT SUGGESTION OF THE MANNER IN WHICH GOOD A~D EVIL SHOULD DE RECEIVED BY MEN. This is not to be regarded as a speculative question merely, though it is a subject upon which thinking men must needs exercise their thoughts. But inasmuch as we all receive both good and evil in the course of our life, it cannot be other than a matter of supreme concern to us to decide in what spirit all that happens to us shall be accepted. 1. It will be well to remember that there is nothing purposeless ; that there is intention, meaning, in all providential arrangements. 2. The devout mind will recognize benevolence in the " dispensations " of providence, will see the movements of a Father's hand and hear the tones of a Father's voice. 3. The Christian cannot overlook the obvious fa.et that the real good can only be acquired by those who receive the happiness of life with gratitude and bear the afflictions of life with submission and cheerfulness.-T.
Ver. 39.-W71y mu,-mur? The world is full of complaints and murmuring. It some- times is observable that those whose lot is peculiarly fortuuate, whose circumstances are peculiarly favourable, are foremost in complaint when anything occurs to them which does not fall in with their expectations, which does not correspond with their desires. On the other hand, we now and again meet with the poor, the suffering, the friendless, who display a cheerful, uncomplaining disposition. I. ALL PUNISHMENT IS DESERVED BY THOSE UPON WHOM IT IS INFLICTED. Conscience testifies to this. God bath not "rewarded us according to our iniquities." No afflicted one can plead innocence, can justly affirm that he has been treated with undue severity. For this reason affliction should be endured in silence and with submission. II. WHEN Gon 0HASTISF.S HE DOES so IN EQUITY, AND NOT IN INJUSTICE OR CAPRICE. The heathen attribute to arbitrary and fickle deities, even to malevolent deities, many of their misfortunes. But to us God is "righteous in all his works." To rebel against him is to question the wisdom of tho only Wise, the justice of the supremely Righteous. The afflioted should look through the chastisement to the hand which inflicts it. UL To REBEL AGAINST Goo IS TO RESIST HIS PURPOSES OF COMPASsl0:;- WHICH U-TE~D r,4 THE LAMENTATIONS 01~ JEREMIAH. [en. Ill. 1-GG.